OUkosher.org
Monday, December 25, 2006
Glossary of Kosher Terms for Companies
The following are some non-English kosher terms that you may come across along with their explanations:
Bishul Yisroel (also spelled Bishul Yisrael): Certain foods require increased a Rabbi’s involvement in the cooking process.
The OU requires Bishul Yisroel on all of those products deemed to be included in the requirements for Bishul Yisroel under Jewish law.
Cholov Yisroel (also spelled Chalav Yisroel): Milk and milk products that was supervised by a Rabbi from the time of milking.
The OU does not require products to be Cholov Yisroel, but will certify a product that is Cholov Yisroel as such.
Glatt: Literally “smooth”. An animal whose lungs contained no questionable adhesions that could pose potential Kosher problems.
It is now commonly used to describe a higher level of Kosher supervision.
Kosher L’Pesach: Kosher for Passover; containing no leaven and no legumes and manufactured with Mashgiach Temidi.
Mashgiach Temidi: A manufacturing production with continuous supervision by a Rabbi. This is often called a “Special Production”.
Pareve: A food item that is neither meat or dairy (and can therefore be eaten with either) and was not manufactured on meat or dairy equipment.
Pas Yisroel (also spelled Pat Yisroel): Bakery products that were baked by a Rabbi. This can be fulfilled by having a Rabbi turn on the oven.
The OU does not require products to be Pas Yisroel, but will certify a product that is Pas Yisroel as such.
Yoshon: Grain products that are made from certain types of “winter” grains as defined by Jewish law.
The OU does not require products to be Yoshon, but will certify a product that is Yoshon as such.
Industrial Kosher • The Kosher Certification Process •
Monday, September 12, 2005
Pas Yisroel Products
as of Elul 5769
The Tur (Orach Chaim, Siman 603), based upon the Talmud Yerushalmi, cites the custom for Jews to be stringent during the Aseret Yimei Teshuva to eat exclusively ‘Pas Yisroel’ bread. Even those Jews who generally do not exclusively eat ‘Pas Yisroel’ are encouraged to accept this practice during the period between Rosh Ha-Shanah and Yom Kippur.
We are therefore presenting the list of all OU Pas Yisroel products.
What is Pas Yisroel?
How do you certify Pas Yisroel products?
Please note:
1) All OU-P (Kosher for Passover) Matzah products (e.g. Matzah, Matzah Meal, Matzah Meal products) are Pas Yisroel, even if not listed below.
2) Not all products on this list are available in all countries or geographic regions.
3) The OU Poskim are of the position that breakfast cereal and wafers are considered a tavshil and not pas and, therefore, are not subject to the the laws of Pas Yisroel.
4) Products which are also cholov yisroel and/or yoshon are so indicated.
5) Items manufactured in Israel are noted with an asterisk(*) and are all yoshon.
6) Food service establishments such as restaurants and caterers are noted with a (FSE).
| Company/Brand | Product Type |
|---|---|
| Abadi Bakery* | All items |
| Acme [Albertson’s] (FSE) | Clifton, NJ – all fresh baked products |
| Acme [Albertson’s] (FSE) | Milltown, NJ – all fresh baked products |
| Acme [Albertson’s] (FSE) | Narberth, PA – all fresh baked products |
| Albertson’s in-store Bakery (FSE) | Boca Raton and Del Ray Beach – all fresh baked products |
| Amnon's Kosher Pizza | Frozen Pizza (cholov yisroel) |
| Amnon's Kosher Pizza | Frozen Pizza (cholov yisroel) |
| Angel’s Bakery* | All products (when bearing an OU) |
| Awrey's | Microwaveable Sandwich Bagel Halves, Mini Bagels, Cinnamon Raisin Bagels, Plain Bagels, Blueberry Bagels |
| Bag N’ Save | Bread, rolls, buns |
| Bagel City | Challah, challah rolls (yoshon) |
| Bagels-N-More | Challah, challah rolls (yoshon) |
| Barry’s Bakery | Café and French Twists (when Pas Yisrael is written on the label)(yoshon) |
| Barth* | Crackers |
| Bayit Vegan Guest House* | All baked items |
| Bell | Bialys (with special Hebrew packaging only) [Only available in Israel] |
| Betz Boys (Continental Food) | Pizza (cholov yisroel) |
| BJ's | Plain Sliced Mini Bagels,Cinnamon Raisin Mini Bagels |
| Block & Barrel | Plain Bagel, Classic Mini Plain Bagel |
| Brickfire Bakery | Plain Sliced Mini Bagels |
| Brooklyn Bagel | Frozen, Poppy, Sesame Bagels (With special Hebrew packaging only) [Only available in Israel] |
| Bubba’s and Novelty Kosher Pastries | All baked goods (yoshon) |
| Burry Foodservice | Mini Bagel Plain, Cinnamon Raisin Mini Bagels, Blueberry Mini Bagels, Wrapped Plain Bagel, Wrapped Cinnamon Raisin Bagel, Wrapped Blueberry Bagel |
| Canada Bread | Mini Bagel Plain, Mini Bagel Cinnamon Raisin, Mini Bagel Blueberry, Plain Bagel, Cinnamon Raisin Bagel, Blueberry Bagel |
| Circa-NY Midtown (FSE) | Pizza (cholov yisroel) and breads |
| Continental Bakery | Breads & Cakes |
| Continental Pastry, Inc. | Various cakes, pies & pastries |
| Copenhagen | Butter cookies & low cholesterol cookies |
| Cub Foods | Bakery Style Egg Bagels, Bakery Style Honey Wheat Bagels, Bakery Style Blueberry Bagels, Bakery Style Plain Bagels, Bakery Style Cinnamon Raisin Bagels |
| CVS | Butter cookies & low cholesterol cookies |
| Daily Pita | All pita bread |
| Dakota Brands | Bagels, rolls |
| Damascus | Must state pas yisroel on package |
| David’s Cookies | Hamentashen (only when labled as Pareve and Pas Yisroel) |
| Davidovitz* | All products (when bearing an OU symbol) |
| Delacre* | Cookies |
| Delancey Dessert | Exclusively pas yisroel rolls, cookies, cakes, breads |
| Dr. Praeger's | Fishies, fish sticks, and fish cakes, pizza bagels |
| Edwards & Sons* | Breadcrumbs, croutons |
| Einat* | Breadcrumbs, croutons |
| Elite* | Biscuits |
| Elsa's Story* | Cookies, crackers, pastries (not cholov yisroel) |
| Empire | Pizza (cholov yisroel); |
| Ener-G* | Gluten-free pretzels and crackers |
| Eskal | Gluten-free cakes |
| European Bakery | Breads |
| Everything Spelt | All baked products |
| Father Sam | All pita bread |
| Fischer Brothers & Leslie (FSE) | Challah, challah rolls |
| Flavorite | Bakery Style Plain Bagels, Bakery Style Blueberry Bagels, Bakery Style Cinnamon Raisin Bagels |
| Friedman's | All products (when Pas Yisroel is written on the label) |
| Gefen | Crackers, cookies, matzoh (matzoh is yoshon) |
| Gefen* | Chocolate cake, honey cake, marble cake |
| Giant Eagle | Pocket breads (when Pas Yisroel is written on the label) |
| Gold Star | Granola |
| Golden Star | Cookies and pastries (when Pas Yisroel is written on the label) |
| Glutino* | Gluten free pretzels, crackers |
| Goodman, Goodman's (Joyce Food Products) | Cakes & cookies (yoshon) |
| Grandpa’s “Old Southern” Coffee Cake | All baked items |
| Grandpa's Coffee Cake | All coffee cakes |
| Grandpa's Gourmet Biscotti | Biscotti |
| Grandpa's International Bakery | Breads |
| Guiltless Gourmet | Wraps |
| Hadar* | Assorted biscuits |
| Hafners | Pastry shells w/ OU and Rabbi signature |
| Healthy Palate/Chef Martini | Eggplant parmesan (breadcrumbs are pas yisroel) |
| Hema* | Crackers |
| Hy-Vee | Egg Bagels, Plain Bagels, Cinnamon Raisin Bagels, Blueberry Bagels, Onion Bagels, Bakery Style Onion Bagels, Apple Cinnamon Refrigerated Bagel, Honey Wheat Bakery Style Bagel |
| J & P | Pita bread |
| Jake's Bakes | All products (when Pas Yisroel is written on the label) |
| Jewel-Osco [Albertson’s] (FSE) | Evanston, IL – bread and kosher cakes |
| Jewel-Osco [Albertson’s] (FSE) | Highland Park, IL – bread and kosher cakes |
| Josef’s Organic | All products |
| Kedem | Cookies, Cereal bars, Biscuits, Crackers |
| Kedem* | Assorted crackers |
| Keefe Kitchen | Plain Bagels, Cinnamon Raisin Bagels |
| Kem Kem | Crackers |
| Kemach Food Products | Cookies (yoshon when stated on package), crackers (when Pas Yisroel is written on the label) |
| Kineret | Cakes, rugalach |
| Kitov | All products |
| L’Esti Desserts | Cakes and pastries (also yoshon) |
| Lakewood Kollel | All products (when Pas Yisroel is written on the label) |
| Lilly's | All products |
| M & M Kosher Bakery (FSE) | Pita, baklava and lady fingers |
| Maadanot* | Bourekas, malawah, pizza squares |
| Macabee | Pizza (cholov yisroel), Pizza Bagel (cholov yisroel), Breaded Eggplant (yoshon), Breaded Mushrooms (yoshon), Mozzarella Sticks (cholov yisroel, Yoshon) |
| Malon Shaarei Yerushalayim* (FSE) | All baked products |
| Mani's* | Cakes and tortes |
| Manischewitz Co. | Tam tams (yoshon), Italian coating crumbs (yoshon), Matzah and Matzah Meal (Year-round, non-Kosher for Passover) |
| Maple Leaf Bakery | Safeway Natures Blend Plain Mini Bagel, Mini Bagels |
| Maplehurst | Block & Barrell Classic Mini Plain Bagel |
| Marzipan* | Ruggelach |
| Matzot Carmel* | Matzah |
| Max and Harry | Cakes and cookies |
| Mehadrin Bakery | Breads, cookies, and pastries |
| Mendelson’s Pizza (FSE) | Pizza (cholov yisroel) and breads |
| Mezonos Maven | All products |
| Milk ‘N Honey NYC (FSE) | All baked products |
| Mishpacha | All products |
| Moishy’s | Exclusively pas yisroel rolls, cookies, cakes, breads |
| Mother's | Pie Crusts |
| Mount Sinai Hospital (FSE) | Products bearing an OU symbol |
| Mountain Fruit | All products (when Pas Yisroel is written on the label) |
| Mr. Baker* | Assorted crackers, |
| Nana Sylvia | Mandel bread |
| Naomi Caterers* (FSE) | All baked items |
| Neeman Bakery* (FSE ) | All items |
| Neri’s | Breads and bagels |
| Novelty Bakery and Novelty Kosher Pastry | All products (cholov yisroel, yoshon) |
| Of Tov* | Chicken Breast Nuggets |
| Original Bagel Company | Plain Bagel, Cinnamon Raisin Bagel, Blueberry Bagel, Everything Bagel, Sesame Bagel, Plain Sandwich Bagel, Park Avenue Plain Mini Bagels, Park Avenue Cinnamon Raisin Mini Bagels, Park Avenue Blueberry Mini Bagels , |
| Orion | Plain Par-Baked Hot Stuff Bagel, Cinnamon Raisin Par-Baked Hot Stuff Bagel |
| Osem* | All products |
| Ostreicher’s | Hamentashen (only when labled as Pareve and Pas Yisroel) |
| Pita Express (FSE) | Pita bread (also yoshon) |
| Pituyim Cafe* (FSE) | All items |
| Quality Food Industries* | Croutons |
| Raft Foods* | Croutons |
| Red Heifer Restaurant* (FSE) | All baked products |
| Reisman Bros. Bakery | Assorted cakes, cookies, rugalach |
| Renaissance Hotel Jerusalem * (FSE) | All products |
| Rokeach | Hamentashen (only when labled as Pareve and Pas Yisroel), snackers crackers, cookies, soup nuts |
| Roma | Bread, rolls, buns |
| Rottella’s | Bread, rolls, buns |
| Royal Bakery House | All breads |
| Royal Dansk | Low cholesterol cookies (when indicated on package) [Available only in Israel] |
| Sabba* | Biscuits |
| Savion | Croutons |
| Shapiro’s | All products (when Pas Yisroel is written on the label) |
| Shop'n Save | Bakery Style Plain bagel 12/5/3/ Oz., Bakery Style Cinnamon Raisin bagel 12/5/3 Oz., Bakery Style Blueberry Bagel 12/5/3 Oz., Bakery Style Honey Wheat Bagels 12/5/3 oz. Cinnamon Raisin Bagels, Onion Bagel, Egg Bagels, Plain Bagels, Blueberry Bagels |
| Shoprite | Challahs and assorted breads (only when labeled Pareve and Pas Yisroel) |
| Simply Bread | Challah (when stated on the label) |
| Smilowitz | Exclusively pas yisroel rolls, cookies, cakes, breads |
| Smunchies | All baked goods |
| Spring Valley-Milmar | Mini pizza bagels (cholov yisroel), food service |
| Sruli's | All products (when Pas Yisroel is written on the label) |
| Super 13 | All products (when Pas Yisroel is written on the label) |
| Tavor* | Assorted cookies and cakes |
| Tel Aviv Kosher Bakery (Chicago) (FSE) | Breads & cakes (yoshon) |
| The Fillo Factory | Baklava and pastry shells/cups (when marked pas yisroel) |
| The Old City Café (Upscale Foods) | Pizza (cholov yisroel, yoshon); Burrito [cholov yisroel (where applicable), yoshon]; Macaroni and Cheese (cholov yisroel); Apple Strudel (yoshon) |
| Tierra Sur at Herzog Wine Cellars (FSE) | All baked items |
| Tova-Sovata | Exclusively pas yisroel rolls, cookies, cakes, breads |
| Village Crown Caterers (FSE) | All baked items |
| Velka Café* (FSE) | All baked items |
| V.I.P. | Bread crumbs |
| Wegman’s | Tortillas (when Pas Yisroel is written on the label) |
| Wein's | All products (when Pas Yisroel is written on the label) |
| Weiss Kosher Cuisine (FSE) | All baked items |
| Wholly Wholesome | Pocket breads (when Pas Yisroel is written on the label) |
| Yarden* | Assorted cookies |
| Yoni-Neptune Food Products* | Schnitzel coatings |
| Zaatar | Herb Pizza |
Consumer Kosher • Practical Kashruth • Kosher in the Kitchen • (7511) Comments •
Thursday, March 18, 2010
ASK OU OUTREACH BRINGS ITS KASHRUS EXPERTS TO BROOKLYN,APRIL 18, 25 DURING SEFIRAH, FOR SHIURIM; RAV
ASK OU OUTREACH BRINGS ITS KASHRUS EXPERTS TO BROOKLYN,
APRIL 18, 25 DURING SEFIRAH, FOR SHIURIM; RAV BELSKY, RABBI ELEFANT
TO ANSWER HALACHA AND POLICY QUESTIONS
Kosher Professionals • Articles • (0) Comments •
Thursday, March 11, 2010
What’s going on with the “bugs” in the fish?
What’s going on with the “bugs” in the fish?
By the time you see this article, you may have heard that there is serious discussion currently going on in the Torah world regarding “bugs” in many of your favorite fish. You may have heard snippets of the back and forth, seen a list of which rabbis permit and which rabbis forbid. I hope this article gives you a better understanding of the issues at hand, and provides a better understanding of where each side is coming from.
Question: What are these “bugs”?
Answer: Almost all species of fish, to a greater or lesser extent, suffer from attack by parasites (which are the “bugs” currently under discussion). What are parasites, and how do they differ from bugs? Parasites are small organisms that live at the expense of the host, off of whom they directly feed. While “bugs” eat various plants or decaying matter, parasites eat their host (talk about hakaras hatov!) There are two main types of parasites. Ectoparasites are those found on the external surfaces of a fish (i.e. the skin, fins and gills), while endoparasites are found in the flesh and organs. The issue under discussion is the infestation of endoparasites in several species of freshwater and salt water fishes.
Question: Is there a difference between parasites and bugs in halacha?
Answer: From a halachic perspective there is little or no appreciable difference between the two and both are referred to collectively as “tolayim”. One who consumes a visible parasite that has been separated from its fish host would likely violate the similar prohibitions to those found on consuming a similarly positioned “bug”.
Question: How big are these parasites?
Answer: At some times, they are as large as several millimeters in size. This is a size which is generally considered by poskim to be “nireh laynayim” (visible to the naked eye). Many fish have parasites which are not visible to the naked eye, and these parasites are halachically permitted, as are most things in halacha which cannot be detected with normal human senses.
Question: How often does parasite infestation occur in the effected species?
Answer: Many parasites are found in large enough frequency as to be considered at least a “miut ha mutsoy” (frequent enough in occurrence as to be considered halachically significant and thus require our attention). In the case of insects in vegetables, for example, a vegetable which is found to be infested to this extent needs to be washed in a way that removes the concern. Should the parasites be considered forbidden, one would be required to look for them (even if they were not immediately visible) and remove them (washing would not remove them from fish). Kashrus agencies would either have to stop certifying products made with these species of fish or advise consumers that they would need to check for and remove these parasites themselves.
Question: So far this doesn’t sound good. If a vegetable was similarly affected, all authorities would agree that one would be prohibited to eat the vegetable without removing the insects (though to what degree might be a matter of discussion). Why shouldn’t it be clear that the fish similarly infested should be forbidden until the parasites affecting them are removed?
Answer: The tolayim effecting fish may be mutar! The Shulchan Aruch in Yoreh Deah 84:16 states that worms found in the viscera of fish are forbidden, but those found in the flesh or between the skin and flesh are permissible.
Question: If so, what is the disagreement about?
Answer: Some have suggested that there are reasons why some of the parasites effecting our fish supply might not be the same as those permitted in the Gemara Chulin 67B and in Shulchan Aruch.
Here are some of the potential concerns:
• The Gemara may be discussing tolayim that spontaneously appear in the flesh, while modern day parasites migrate from the viscera.• The Gemara may be discussing tolayim which enter the fish (i.e. the fish ate a smaller creature which was infected by a parasite) at a time when the tolayim are not visible to the naked eye, while these parasites may enter the fish at a time when they are visible.
• The Gemara may be discussing tolayim which migrated from the viscera to the flesh at a point when they were not visible, while these parasites may be visible at the time when they migrate from the viscera to the flesh. • The Gemara may be discussing tolayim which migrated from the viscera to the flesh while it was alive, while these parasites may migrate after the death of the fish.Question: Specifically with regards to the one parasite everyone seems to be focused on, is it true that this is a new parasite which did not exist in the time of Chazal?
Answer: There is no indication that any parasite exists today that has not existed from the time of Matan Torah, even less possibility that something has “evolved” since the time of the Beis Yosef and that therefore new halachos would apply to it. For example, some have suggested that the nematode Anisakis is a new creature which poskim could not have discussed before and of which the the rabbanim of the last generation were unaware. This does not seem likely, as various mentions of Anisakis infestation have been documented by scientists since the early 1800s. It is true that the diagnosis of anisakiasis (the name of the condition when a human is infected with a live anisakis parasite) only came around in the 1950s, but that has to do with changes in medical technology used in diagnosis and not in the origin of the species.
Question: So in the end, is it mutar or assur?
Answer: Some rabbonim are recommending their mispallelim refrain from eating any species of fish which might be infected with any of the visible species of parasites. For the most part, this recommendation comes as a caution while the rabbonim wait for more thorough research to be done on the size of the parasite at both the stage when it enters the fish originally and again when it leaves the viscera for the flesh. Some rabbonim feel that if it were visible at either of these two stages, it might be cosidered a forbidden species of tolaas. It is worth noting that all rabbonim agree that tolayim found in the stomach are forbidden (as stated in the aforementioned citing of Shulchan Aruch). Some argue that if this parasite is in fact found in the stomach and the reason we find it in the flesh is because the primary processor did not eviscerate the fish quickly enough, one should ignore the fact that the parasite was found in the flesh and focus on the fact that it came from the stomach.
Other rabbonim (including Rav Yisroel Belsky, with whom I was granted generous audience to understand both the issues, and in more complete detail his opinion) feel strongly that the parasites currently affecting various species of freshwater and salt water fish are not appreciably different from those that existed in the time of Chazal, and the parasites found in the flesh of fish are still permitted. Rabbi Belsky understands that Chazal told us that the tolayim found in the flesh are mutar because of the severah of “minah gavli” (see Rashi’s understanding of the Gemara Chulin 67B, where the term is explained to mean that the parasite grows in the fish and becomes permitted as part of the fish regardless of its original size when entering the fish or migrating from the viscera), and that we are not commanded to become experts in the field of parasitology in order to know how a parasite got into the flesh in order to know which types are permitted. The rabbonim permitting the parasites also point out that Chazal did not differentiate between the permitted types of parasite in the flesh from the forbidden types, which might also lead one to believe there is no halachic distinction in how one found the parasite in the flesh.
Question: Practically speaking, do I have to be machmir on this issue or not?
Answer: As with all issues of halacha, one is advised to seek the educated council of a qualified halachic authority to advise on a practical mitzvah observance.
Consumer Kosher • Practical Kashruth • (0) Comments •
Wednesday, March 10, 2010
OU Kitniyot Kosher for Passover Supervision
Previously the OU has not issued Hashgacha for retail Kitniyos products for Pesach, despite requests to do so. This was avoided over the concern that different Pesach symbols might confuse consumers.
The OU has this year, on a limited basis, authorized the attached certification to appear on Kitniyos products:
OU KitniyotWith an explanatory message:
“Acceptable for those who consume kitniyot on Passover.”
The symbol is presented in such manner so as to avoid any confusion and the packages will not indicate Kosher for Passover except as indicated.
This decision was taken at the urging of our Poskim, to benefit many Kitniyos consumers who relied on various assumptions (rather than actual Hashgacha) for Kitniyos Pesach products.
OU Kosher: Consumer News • (0) Comments •
Tuesday, March 09, 2010
The Tempering of Grains and its Chometz and Hafrashas Challah Implications
The milling of grains has been going on for millennia, and in all that time, the process has not changed dramatically. Milling is still done by simply grinding kernels, albeit with rollers instead of stones. Sifting is still done with sifters, although by automated machines instead of by hand. There is another part of milling known as tempering. Tempering refers to spraying grain kernels with water before they are milled. This makes the bran tougher and less brittle. If the wheat kernel has not been tempered, the bran may shatter and leave brown flecks (“ash”) in the flour when the kernel is milled. This is undesirable in regular white flour. Tempering strengthens the bran so that it is removed from the endosperm easily and does not cause brown flecks in the flour.
Tempering has several Halachic implications. First, all tempered grain and any flour made from the grain are possibly Chometz Gamur. Secondly, tempering makes the kernels “Muchshar Likabel Tumah”, capable of becoming tameh. This directly impacts Hafrashas Challah. When one makes a dough and takes off Challah, the Challah, which is considered Terumah, is normally burned. This is because it is considered to be Terumah Timayah, which must be burned. If it had been Terumah Tihorah, it would be forbidden to be burned, and would need to be given to a Cohen who is a minor, or be left to rot until it becomes inedible. The way dough acquires tumah is as follows: A person’s hands are considered tameh. Thus when one’s hands touch dough, the dough is rendered tameh. This is only possible if the dough had previously been Muchshar Likabel Tumah. In order for that to occur, the dough must have come in contact with one of seven liquids which include water. For example, when one is making bread, the water added to the flour makes the dough Muchshar Likabel Tumah. If however one is making a cake where no water is added, then the dough would not be Muchshar Likabel Tumah. Nonetheless, the common thinking is that since our wheat is tempered, the wheat will have become Muchshar Likabel Tumah while it was a kernel. Whether this is in fact true and whether it applies to all grains will be discussed later in this article.
The Gemara (Pesachim 40A) states that it is forbidden to be “Loseis”, which means to temper grain if it is to be used to make Matzos for Pesach. The Liseesah of Talmudic times involved pouring water on grains, mixing them together to help remove the bran, and then grinding it immediately. The Gemara goes on to say that if one was “Loseis” the kernels, they would only be forbidden bidieved if we saw that the wheat kernel had cracked. When a wheat kernel is about to germinate, the top part of it cracks open and soon begins to sprout. Once a kernel sprouts (“Mitzumachos”), it is considered Chometz Gamur. When the kernel has cracked but has not yet sprouted (“Bikuos”), the kernel is considered a Safek Chometz and is forbidden to be eaten on Pesach. If one did not sell it before Pesach and it was owned by a Jew, it would be forbidden even after Pesach as Chometz Shehavar alav haPesach. (The picture shows an uncracked wheat kernel next to a slightly sprouted kernel).
The question raised by the Rishonim is that the Gemara (Pesachim 40B) states that if wheat kernels were on a boat which drowned in a river and were subsequently retrieved, they would be forbidden to be eaten on Pesach. In contrast to the previously mentioned Gemara, there is no qualification here as to whether the kernels were cracked or not. Rabbeinu Ephraim, quoted by the Rosh (Pesachim 2:27) answers this apparent contradiction by suggesting that the reason kernels that have been subjected to Liseesah are only forbidden if they are cracked is that during the Liseesah process, the wheat is constantly worked with and is then milled immediately. In the case of the sunken kernels, they have simply been allowed to sit in water without being worked on. In such a case, the kernels are forbidden even if they did not crack. This view is accepted by The Shulchan Aruch (O.C. 467:2). The Hagahos Maimonis (Hilchos Chometz Umatzah 5:6) suggests an alternate approach. According to him, the difference between the two cases is that Liseesah only involves a relatively small amount of water (“zileefah muetes”) whereas the kernels that drowned in the river were subjected to a very large soaking of water and are therefore forbidden even without any cracks. While, as mentioned, this is not the view of the Shulchan Aruch or Nosei Kaylim (see Taz 467:3), this view is cited by the Biur Halacha (467 D.H. Dagan Zeh). Quoting the Beis Meir, the Biur Halachah says that one could rely on this view to eat such kernels (i.e. non cracked kernels which were exposed to a small amount of water and not worked with) or the flour made from them on Pesach in a case of great loss.
We now need to describe the contemporary tempering process in slightly greater detail. When wheat kernels are received by the mills, they are cleaned with air, and then sent to a temper machine. The temper machine has rotating paddles which throw the kernels around while a nozzle sprays them with water. The paddles turn at great speed, allowing the water to penetrate the kernels as quickly and efficiently as possible. Any given kernel will stay in the machine for about 10 seconds. After it exits the machine, the kernel is damp, but barely so (I personally felt the kernels immediately following their exit from the tempering machine. They were damp but just barely. No moisture droplets were visible.) The wheat is then sent to empty temper bins where they simply sit for 8-32 hours to give the water time to evenly penetrate the endosperm. At this point in the process no water is added. The kernels do not generally crack as a result of tempering.
In light of the above, it would seem that these kernels should not be consumed on Pesach. They are, according to Rabbeinu Ephraim and the way the Shulchan Aruch has ruled, a question of Chometz even if they are not cracked since they had been exposed to water and had not been worked with but rather left to sit. However, for those who do not wish to sell chometz gamur, selling flour would still be permissible as the kernels do not crack, and are therefore just a safek chometz. Moreover, even if one did not sell their flour at all, there is room to permit using the flour after Pesach. This is because the water is only exposed to a “Zileefah Muetes” such as that done by liseesah. As such, according to the Hagahos Maimonis, it could even be consumed on Pesach. While we do not follow this view, the Biur Halachah allowed its use in a case of great loss on Pesach itself. As such, in regards to the Rabbinic penalty of Chametz Sheavar alav haPesach, it would seem that there would be room to permit use of the flour. Rabbi Belsky agreed that we could permit the flour after Pesach.
Our discussion until this point has focused on wheat kernels being milled for regular white flour. Whole wheat flour may also have been tempered to keep the bran from becoming brittle, although with less water and for a shorter period of time (this is because brown flecks are not as undesirable in whole wheat flour, though there are other benefits to tempering.) Rye and spelt kernels, however, are not tempered at all. In fact, they are not exposed to moisture of any kind. As such, they could be purchased after Pesach without question from someone who did not sell their chometz. (We generally require kernels to be milled with “shemira” if they are to be used for Pesach, so regular non shmura rye and spelt flour should not be consumed on Pesach itself.) The exception to this is flakes. Rye and spelt made into flakes (not flour) are exposed to moisture and must be sold for Pesach.
While the lack of moisture on rye and spelt is good for Pesach, it is more problematic for Challah. If one were to make a spelt cake where no water was used, the Challah taken from that would not be allowed to be burned since it was not Muchshar Likabel Tumah. In such cases, a small amount of water should be added to the dough to avoid this issue. As mentioned previously, wheat kernels are always tempered. The moisture applied during the tempering process is sufficient to render the wheat kernels and flour Muchshar Likabel Tumah.
Oats and barley are not tempered either (except when they are made into flakes). However, oats, and sometimes barley, are steamed before being milled. This process prevents the oats from going rancid due to their high fat content. It also effectively eliminates the possibility of germination. This process would render the oats Muchsar Likabel Tumah, and thus would not require the addition of water to be able to burn Challah taken from oat dough. Further, it would seem that this process would be similar to the process of Chalitah which renders wheat incapable of becoming chometz. While we normally do not allow Chalitah (Shulchan Arcuh 453:5), if Chalitah was done, the flour would be permissible after Pesach.However, upon further research, it was determined that although the steam temperature is 212F, the oats themselves only reach a temperature of 180F before they are dried. Consequently, Rabbi Belsky felt that even though the steaming itself negated any possibility of germination, it would not be considered a form of Chalitah and would not prevent the kernels from being considered Chometz.
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Kli Rishon & Kli Sheini
Both a kli sheini and a kli rishon shelo al ha’aish are pots of hot water that will gradually cool down. Since it is difficult to distinguish between them, we require Tosafos’s help to properly understand the distinction. Although they look almost identical, a kli sheini has difanos mikareros (walls that cool down the product) while a kli rishon shelo al ha’aish has difanos michamemos (walls that maintain the heat of the product). An extended irui is none of the above, for the simple reason that the walls of this pot will not cool down. So long as the irui continues, there is a heat source that is preventing the kli from cooling. For this reason it is most similar to a kli rishon al ha’aish.
The Taz 92:30 says that a ladle placed into a pot of boiling water will also become a kli rishon, if left there until saturated with heat and the water in the ladle boils. Even though the ladle never came in direct contact with the fire, nevertheless it is considered a kli rishon al ha’aish since it is heated by a toldos ha’aish. In this same manner a pot which is constantly heated by an extended irui can be considered a kli rishon, and can be mivashel. By way of illustration, although the Gemara Shabbos says that beef does not cook unless it is placed in a kli rishon al ha’aish, one can easily cook beef, and this is regularly done, through the use of an extended irui. By circulating hot water around the jacket of a pot one can heat the pot. This pot will stay hot for as long as it takes to cook the meat.
The Taz’s chumra of many iruis (95:12) is referring to a platter that is used numerous times, but each time it is only used as a conventional kli sheini. Since each irui is only boleya a kdei klipa, without the chidush of the Taz, one would say that multiple uses do not cause a greater bliya. Obviously one cannot use this chumra to create a kula. However, this should not be confused with an extended irui which creates the equivalence of a kli rishon al ha’aish.
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Monday, March 08, 2010
SHAKING UP YOUR PASSOVER MENU, OR HAVE SOME FUN IN THE PESACH KITCHEN – IT’S NOT JUST MATZAH
On Passover, we’re all looking for those new and different appetizers and entrees that aren’t the same old same old recycled boring ones. This year, shake up your Pesach menus with the following extra special and fun recipes by Eileen Goltz. Ms. Goltz, author of the cookbook Perfectly Pareve, presents original recipes comprising a treasure trove of selections, including chicken, muffins, kugel, desserts, and salads. She is a freelance kosher food writer who was born and raised in the Chicago area. She graduated from Indiana University and the Cordon Bleu Cooking School in Paris. She lectures on various food-related topics across the United States and Canada and writes weekly columns for the Chicago Jewish News, kosher.com and the OU Shabbat Shalom Web site. She is the author of the Perfectly Pareve Cookbook (Feldheim) and is a contributing writer for the Chicken Soup for the Soul Book Group, Chicago Sun Times, Detroit Free Press and Woman’s World Magazine.
The following are some of her new, featured recipes, either dairy or pareve, that can be found on http://www.oupassover.org, the Passover website of the OU. Note: Pareve means the recipe contains neither meat nor milk products and can be consumed with either.SWEET APPLE MATZAH MEAL PANCAKES (dairy or pareve)
1 cup matzah meal
1 teaspoon salt
3 eggs
1 tablespoon sugar
8 oz. club soda
3 egg whites
oil, for frying
2 granny smith apples, cored and sliced in rounds
2 tablespoons butter or margarine
1 tablespoon sugar
1 teaspoon cinnamon
In a bowl combine the matzah meal, salt, sugar whole eggs and club soda. Cover and refrigerate for 30 minutes. While the batter is resting, in a skillet melt the butter or margarine and sauté the apples with the sugar and cinnamon. Cook or 4 to 5 minutes until the apples are soft but not mushy. Place the slices in a bowl with the sauce. Do not clean out the pan but set it aside. In a clean bowl, beat egg whites until they become stiff peaks. Fold the egg whites into the matzo meal mixture. Heat a thin layer of oil in a frying pan. When the oil is hot, drop the pancake batter by the spoonful into the pan. Brown lightly on both sides. Serve with the apple rounds on top and drizzle a little of the syrup on top. Serves 4.
HONEY GLAZED ROASTED VEGETABLES FOR PASSOVER (pareve)
1/3 cup honey
1/4 cup olive oil
3 tablespoons apple cider vinegar
1 teaspoon minced garlic
salt and pepper
1 teaspoon dried thyme, or more to taste
8 to 10 red quartered red potatoes,
3 to 4 sliced zucchini,
2 thickly sliced red onions,
2 red peppers cut into chunks
4 carrots cut into chunks
1 large sweet potatoes cut into chunks
1 eggplant peeled and cut into 2 inch cubes, salted, placed in colander 20 minutes, rinsed in cold water
Preheat oven to 400°. In a bowl combine the honey, olive oil, balsamic vinegar, crushed garlic, and thyme and mix to combine. Grease a roasting pan and then combine the potatoes, zucchini, onions, red peppers, carrots, sweet potatoes, and eggplant. Drizzle the honey mixture over the vegetables and then mix to make sure everything is coated. Season with salt and pepper. Bake for 30 to 35 minutes stirring every 10 minutes making sure nothing gets burnt. Serves 8
PASSOVER GRANOLA (pareve)
3 cups matzah farfel
1 cup pecans, chopped
1/2 cup slivered almonds
2/3 cup honey
1/2 teaspoon cinnamon
2/3 cup raisins
1/2 cup chopped apricots
1/4 teaspoon salt
Preheat oven to 325°. Place all the ingredients in a large bowl, stirring with a spoon until well mixed. Grease a cookie sheet with sides and spread mixture evenly on it. Bake for 75 minutes or until the mixture browns. (Watch this carefully after 50 minutes to make sure it doesn’t burn. Stir it occasionally. Can be made a week or two in advance. Store in an airtight container. Make 5 to 6 cups.
PASSOVER MATZAH CRUNCH CANDY (dairy)
6 to 7 matzahs
1/2 pound butter (margarine just doesn’t work here)
1 cup brown sugar
1 cup chopped almonds
2 cups (or enough to cover the matzos) semi sweet chocolate chips
2 cups mini kosher for Pesach marshmallows
1 cup white or dark chocolate cups
Preheat oven to 350. Cover a large cookie sheet with side with aluminum foil. Spray or grease well and then line it with parchment paper. Lay the matzah in the prepared cookie so that there is no space between the pieces of matzah, breaking the sheets if you need to. In a sauce pan combine the brown sugar and butter. Bring the mixture to a boil and cook for 5 minutes stirring constantly. Pour the mixture over the matzahs, making sure that the mixture covers all of the matzah. Bake for 10 to 12 minutes until bubbly but not burning. Remove the matzah from the oven and then immediately sprinkle the 2 cups of chocolate chips on top. Let the chocolate melt and then spread it over the top with a knife. Top the still hot chocolate with the marshmallows and chopped nuts. Melt the remaining chips and then drizzle the chocolate over the marshmallows and nuts. Refrigerate for at least 20 minutes and then break into pieces. Break into pieces and serve. Serves 8 to 10.
SAVORY PASSOVER ROLLS (pareve)
2 cups boiling water
10 tablespoons oil
2 teaspoons salt
1/2 to 1 teaspoon black pepper (depending on how spicy you like them)
2 cups matzah cake meal
6 eggs
In a pan combine the water, oil, salt and pepper. Bring the mixture to a boil. Remove the mixture from the heat and add the matzah meal, mix well. Add the eggs one at a time and beat well after each addition. Let the mixture stand for about 5 to10 minutes. Preheat oven to Heat oven 400°. Line a cookie sheet with parchment paper. Wet your hands with water and make 8 to 10 large balls from the batter. Place each ball on the paper (not too close to each other) and bake for a full 50 minutes or fully risen and golden. DO NOT open the oven door to check on these rolls – they might deflate. Makes 8 to 10.
PASSOVER PIZZA (dairy)
Crust:
1 cup water
1/2 cup olive oil
1 pinch salt
1 1/2 cups fine matzah meal
2 tablespoons Parmesan cheese
1 teaspoon oregano
5 large eggs
Topping:
1 to 2 large chopped and seeded tomatoes
1/2 to 1 cup chopped black olives
2 cups tomato sauce
2 cups grated mozzarella cheese
Oregano, to taste
Parmesan cheese to taste
Preheat the oven to 350°. Spread parchment paper on a baking sheet. Place the water and oil in a saucepan. Bring the mixture to a boil and then remove it from the heat. Add all the matzah meal and oregano. Mix to combine and return to a medium heat stirring constantly for 4 minutes. Add the 2 tablespoons of parmesan cheese and continue cooking and stirring for 1 more minute. Let the dough cool for about 5 minutes. Beat in 1 egg at a time until all the eggs have been added. I use an electric mixer for this part. Spread the dough onto the parchment paper in a large circle or 2 smaller ones. Bake for 15 minutes and then remove the crust from the oven. Spread the tomato sauce evenly over the pizza crust and sprinkle the chopped tomato, olives and oregano over the top of the sauce. Sprinkle the cheeses over the top of the tomatoes. Bake for another 15 to 20 minutes, or until the cheese is golden and bubbly. Serves 4 to 6.
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Thursday, March 04, 2010
ORTHODOX UNION ANNOUNCES NEW KOSHER FOR PASSOVER ITEMS FOR 2010
The number of kosher for Passover products increases every year. The Orthodox Union’s Daf Hakashrus, OU Kosher’s magazine, annually prints an updated list that includes new Kosher for Passover items. Following are several major highlights of that list. Wine • Kedem has two new items with OU-P certification for this year – pomegranate and sparkling pomogrape juices • Jelinek introduces OU-P pear brandy, in addition to its traditional slivovitz • Distillerie will have OU-P gin Matzah Products • The OU now certifies Aviv, Osem, Yehuda, and Rishon matzah products from Israel • The Yanovsky bakery in Argentina now has OU-P certified matzah, which is widely distributed in Latin America • Manischewitz now has OU-P whole wheat matzah meal and whole wheat matzah farfel, both made from Manischewitz OU-P whole wheat matzah Beverages • This year, OU-P Coca Cola will spear in 2 liter bottles, which will have the distinctive yellow caps along with the OU-P symbol • Many supermarkets will have OU-P flavored seltzers available this year. They include America’s Choice, Shoprite and Price Chopper • Cornell will have flavored sodas with an OU-P • Only coffee bearing an OU-P symbol or brands listed in the gray area of the OU Passover Directory should be used. Both Folger’s and Taster’s Choice instant coffee remain acceptable, while other brands should be checked in the OU Passover Guide. Ground coffee remains acceptable from any source as long as it is unflavored and not decaffeinated. • Regular tea bags, which are not flavored or decaffeinated, are acceptable for Pesach without special supervision. Shoprite also has specially marked OU-P plain tea bags on the market. In addition, Swee-Touch-Nee and Wissotsky will continue to have Pesach herbal teas. Nestea instant unflavored tea powder and instant unflavored decaffeinated tea powder are acceptable for Pesach without special supervision. Candy • The Bartons brand of candy, which was not available last year for Passover, will appear this year with an OU-P certification • The Barracini line of candy now has an OU-P • Haddar candy now has an OU-P Cake • Many products from the Willmark line of industrial baked goods will be available with an OU-P this year • Cookies from Gedilla and Gefen have an OU-P • Bernie’s Foods will have Frankels blintzes, waffles, and pizza, and LeTova kichel and bread sticks with an OU-P this year • Dayenu will have certified OU-P pizza, rolls, and pierogies Dairy • Best Moo and Kahal dairy products now have an OU-P • Norman’s Machmirim cholov yisroel milk and yogurt have a OU-P • Cabot Creamery has cheddar cheese that is not cholov yisroel but is OU-P Condiments • It is the OU’s position that extra virgin olive oil can be used for Passover without specific OU-P designation. However, Bartenura, Carmel, Gefen, and Mishpacha olive oil will be available with an OU-P symbol on their labels. Mother’s and Mishpacha’s cooking sprays will have an OU-P. Bartenura will be introducing an OU-P grapeseed oil this year • Savion has introduced a new OU-P line of sauces known as Fireman’s Frenzy, including spicy marinade, salsa, and ketchup For more information on these and other food and non-food items that are kosher for Passover, visit http://www.oupassover.org. http://www.ou.org http://www.oukosher.orgIndustrial Kosher • The Kosher Market • Kosher Professionals • Articles • (0) Comments •
Wednesday, March 03, 2010
OU PASSOVER GUIDE, THE GOLD STANDARD FOR ALL YOUR PASSOVER QUESTIONS,NOW AVAILABLE FOR PASSOVER 2010
Those charged with cleaning the house for Passover, shopping for seders and eight days of bread-less meals and snacks, and cooking and baking those meals would be a lot more frantic and frazzled if not for the annual OU Guide to Passover. A special issue of Jewish Action, the family magazine of the Orthodox Union, this year’s Guide, for 5770/2010, is now available to help facilitate Passover preparation and observance. There are also many new and interesting features with beautiful photos accompanying them – and the heart of the Guide remains the same: listing food and other products that are certified kosher for Passover by the OU. The Guide has two basic lists: one with items that must have an OU-P appear on the label, such as baking mixes, baked products, beverages, candy, condiments, dairy products, matzah products, meat and poultry, olive oil, snack food, wine and liqueurs; and one with items that do not need a special Passover certification, such as aluminum foil, candles, cleansers, and paper goods, where the regular OU symbol is sufficient for year-round use. The Guide also discusses halachot (laws) of dealing with the sick, elderly, and small children; basic frequently asked questions on Passover; Passover recipe substitutes; and a primer on koshering common items around the house. Some of the new feature articles that appear in this year’s Guide are “Haggadah Insights,” an excerpt from OU Press’ new book, The Royal Table, an interpretation of the Passover Hagaddah based on Rabbi Norman Lamm’s teachings; “How Mechirat Chametz (selling your chametz) Works,” by Rabbi Dov Schreier; and “Gebrokts (matzah pieces mixed with water) – A Popular Minhag (tradition) Moves the Marketplace,” by Rabbi Nachum Rabinowitz. Rabbis Schreier and Rabinowitz are both rabbinic coordinators at OU Kosher. Rabbi Rabinowitz declared, “This year’s OU Passover Guide is new and improved, with original articles appearing alongside the regular features that address Pesach- related topics: mechirat chametz, yashan (last year’s crop grains), and gebrokts. A graphically-enhanced and newly-indexed Passover Consumer Guide provides the list of Passover-approved and certified products. We are delighted to be a part of your Pesach preparation.” The Guide, with a press run of close to 75,000 copies, will be available at ShopRite at the customer service desk and at many smaller kosher supermarkets as well. Yeshiva/day schools and OU synagogues have also received copies of the Guide, and it will be directly available through the mail to all OU members and Jewish Action subscribers. View online at http://www.oukosher.org/pdf/Pesach_Guide2010.pdf. To order individual copies for $3 each, contact or 212-613-8125. http://www.ou.org http://www.oukosher.org http://www.oupassover.orgKosher Professionals • Articles • (0) Comments •
Lo Basi Ella L’orer - Glass
The laws regarding kashering glass are especially confusing, because the opinions range from one extreme to the other מקצה לקצה.
• Rashba (Teshuva 1:233), Ran (Pesachim 9a) – glass is smooth, hard and does not absorb (or absorbs very little) and therefore does not need to be kashered. דשיעי וקשים ובליעתם מעוטה מכל הכלים
• Ra’ah (Brought by Ritva Pesachim 30b) – Glass is boleya and is polet like metal, but may not be kashered with hagalah because we are concerned that it might crack, משום דחייס שמא פקעה.
• Mordechai – Glass has the status of cheres, הואיל ותחלת ברייתו מן החול.
Mechaber (O.C. 451:26) paskens like the Rashba that glass, even if used in a kli rishon, need not be kashered, since it does not absorb. However, Rama says that the minhag is to consider glass like cheres1. Still, Magen Avrohom (451:49) says that if hagalah was done, bidieved, it is acceptable2. Although at times there is room to say “Shas hadchak k’bidieved” and permit one to do hagalah, one should only kasher glass with a psak from the office.
Common examples of glass include crystal, Pyrex, Corelle, Duralex and porcelain enamel. Porcelain enamel is made from sheets of glass which are ground, returned to the kiln and fused to other utensils.
Mechaber (451:23) writes that cheres coated with glass has the status of cheres. Although ordinary glass does not absorb, thin glass coatings that are fired onto clay3 can absorb. Therefore, according to all opinions china is cheres, even though it has a thin film of glass on its surface.
Mishna Berurah (addendum to 451:23) writes that although the Chasam Sofer was against kashering metal pots that are coated with glass with hagalah, he has heard that many Gedolim are maikel to kasher these pots when they are aino ben yomo, and are only machmir not to kasher them for Pesach. Similarly, many are maikel to kasher enamel coated ovens, such as the type that are common in homes, with libun kal. However, for Pesach one should lichatchila be machmir to do libun gamur (self clean or torching), use an oven insert, or make sure to only place covered food in the oven. In cases of difficulty, some are maikel to allow libun kal, since the Magen Avrohom said that if one kashered glass it would help bidieved4.
Glass lined reactors (glass lined steel) accordingly may be kashered with hagalah. However, Rav Schachter has said that we should also do three hagalos, to incorporate the opinion of the Ba’al Ha’itar, who holds that one can do hagalah three times to kasher aino ben yomo cheres.
Although we do not kasher glass, we allow caterers to use hotel glasses. This is because the glasses are clean and are only used with cold drink. Rama (Y.D. 121:5) writes that one is permitted to use clean non-kashered kailim derech arai (temporary fashion), such as when visiting at the house on a non-Jew. However, one may not use non-kosher glasses at one’s own home, because this is considered derech kevah (permanent type use). Caterers may not wash their own glasses in a treif hotel dishwasher, since this will make their glasses treif, and continued use is considered derech kevah.
Some pipes have a sight glass for viewing product. If hot non-kosher product flows through this pipe, can it be kashered? Rav Belsky has said that we can allow kashering when aino ben yomo, since in addition to the opinion of the Magen Avrohom that hagalah works bidieved, we can be mitztaref the opinions that are maikel by a kli shemishtamshim bo b’shefa, since a large volume of liquid passes over that small piece of pipe. Although we do not rely on kli shemishtamshim b’shefa alone, since in this case hagalah works bidieved, we can be maikel.
If glass absorbed through kavush then it may be kashered lichatchila with milui v’irui, or irui kli rishon, provided that the bliya was heter, chametz or stam yayin. Heter includes chalav stam provided that the kli being kashered is aino ben yomo. If the bliya was from other issurim, it is subject to the machlokes the Mechaber and Rama, and our minhag is not to kasher lichatchila.
Fiberglass is a material made of thin strands of glass that are pressed together to form a board. Plain fiberglass is highly porous and cannot be kashered. Even if it only absorbed heter through kavush, it may not be kashered, since it is impossible to get out the b’en. However, fiberglass mixed with resin forms a solid non-porous surface. A holding tank made of this type of fiberglass may be kashered, just like ordinary glass, provided it was kavush with wine, chametz or heter.
Summary:
• Our minhag is to follow Rama that glass is like cheres
• Bidieved if one did hagalah on glass it is effective
• Cheres coated with glass (e.g. china) is considered cheres
• Metal coated with glass can be kashered, but preferably not for Pesach. It should be kashered with three hagalos
• One may use cold drinking glasses of a non-Jew (e.g. hotel), b’derech arai
• A caterer may not wash his glasses in a non-kosher dishwasher
• A sight glass on a pipe may be kashered when aino ben yomo
• Glass that was kavush with heter, wine or chametz can be kashered
• Fiberglass that is porous cannot be kashered because it cannot be cleaned
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1. Rama makes no distinction between kashering glass for Pesach or for other issurim. However, some Achronim, such as Kineses Hagdolah (brought by Pri Migadim (451:31), hold that one can be lenient to kasher other issurim, just not for Pesach. The OU does not rely on this leniency.
2. Although Taz is lenient even if hagalah was not done, Mishna Berurah says that we should follow Magen Avrohom. Presumably, we are being mitztaref the opinion of the Re’ah that hagalah works provided that there is no concern of cracking
3. Rosh says that it absorbs because it is fused onto clay. Tosfos (A.Z.) says that a thin layer of glass can absorb.
4. This assumes that since the food never directly touches the walls or racks of the oven, and we are only concerned with bliyos of zeiya, the proper way to kasher an oven is with libun kal. However, there are opinions that hold that even an all metal oven would require libun gamur, because of spills. Still, since rov tashmisho of the oven is bliyos of zeiya, in situations where libun gamur is not possible, Mishna Berurah (451:47) says that one can be maikel to kasher according to rov tashmisho.
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OU PRESS PUBLISHES HAGGADAH COMMENTARY BY RABBI NORMAN LAMM
Imagine being able to invite one of the most eloquent and insightful rabbis in the world to be a guest at your Passover seder. His presence would transform the event, adding words of wisdom that inform and inspire all who are there. With OU Press’ publication this year of The Royal Table: A Passover Haggadah by Rabbi Norman Lamm, everyone can have the distinguished Chancellor and Rosh HaYeshiva of Yeshiva University at their home.
For decades, Rabbi Lamm has been mesmerizing audiences with his captivating language and compelling messages. He is a preacher par excellence, conveying a Torah message in a format that is enjoyable, edifying and uplifting. In this new Haggadah, Rabbi Lamm is true to form. His language soars and his ideas penetrate. His commentary defends Jewish faith and promotes greater fealty to the Torah’s laws, while also preaching inclusion and brotherly love. It takes eternal Torah truths and applies them to the spiritual needs of our time.
Rabbi Lamm is one of the most gifted and profound thinkers of the Orthodox community. In addition to serving as Chancellor of Yeshiva University and Rosh HaYeshiva of its affiliated Rabbi Isaac Elchanan Theological Seminary, he was the founding editor of Tradition, the journal of Orthodox thought published by the Rabbinical Council of America, and to this day convenes the Orthodox Forum, a think tank of rabbis, academicians, and community leaders that meets annually to discuss topics of concern in the Orthodox community.
Before assuming the presidency of Yeshiva University, a position he held for 26 years, Rabbi Lamm served for many years as Rabbi of The Jewish Center, one of New York City’s most prominent and vibrant Orthodox synagogues. A prolific author in the field of Jewish philosophy and law, a distinguished academician, and a charismatic pulpit rabbi, Rabbi Lamm has made, and continues to make, an extraordinary impact on the Jewish community. With a rare combination of penetrating scholarship and eloquence of expression, he has successfully presented a Torah view of contemporary Jewish life that speaks movingly to all.
This volume was edited by Dr. Joel B. Wolowelsky, Dean of the Faculty at the Yeshivah of Flatbush and Associate Editor of Tradition and the series MeOtzar HoRav: Selected Writings of Rabbi Joseph B. Soloveitchik. Dr. Wolowelsky carefully selected and edited the material from Rabbi Lamm’s archives, turning many years of sermons into a running commentary on the Haggadah. Rabbi Menachem Genack, General Editor of OU Press, wrote a preface for the book, praising Dr. Wolowelsky’s work and Rabbi Lamm’s seminal influence on the Jewish community.
This book is the latest offering from OU Press, the recently created publishing house of the Orthodox Union that last year published The Seder Night: An Exalted Evening, a haggadah commentary based on the teachings of Rabbi Joseph B. Soloveitchik. The publication of two extraordinary haggadot in successive years offers readers the opportunity to prepare for the holiday with the insights of two great thinkers. Exciting future books include a moving commentary on the Tisha B’Av Kinot based on the teachings of Rabbi Soloveitchik, edited by Rabbi Simon Posner and incorporating a new translation of the Kinot by Rabbi Dr. Tzvi Hersh Weinreb, Executive Vice President Emeritus of the OU; and a new Siddur with a profound commentary based on the teachings of Rabbi Soloveitchik, accompanied by the eloquent translation of the prayers by Rabbi Jonathan Sacks and the popular Koren layout.
Copies of this book, which cost $24.95 each, are available through http://www.OUPress.org. Those who wish to place a bulk order (at a discounted price) can contact OU Press at .
http://www.ou.org
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OU’s Pre-Passover Webcast Answers Variety of Pesach-Related Questions, Tuesday, March 23
Almost everyone knows the four questions that are read in the haggadah during the Passover seders, but for two OU Kosher poskim (halachic authorities) – Rabbi Yisroel Belsky and Rabbi Hershel Schachter – multiple other questions are asked of them every year during the Orthodox Union’s Pre-Passover webcast, which this year will take place on Tuesday, March 23 at 2:30 p.m., EDT.
Those who wish to view the webcast should log on 15 minutes prior to that time. The link for the webcast is http://www.ou.org/ouradio/kosher_webcast.
“The webcast, coming a bit more than two weeks before the holiday, will provide ample time for men and women to ask the questions they need to prepare for the holiday and to observe its eight days properly,” declared Rabbi Eliyahu Safran, Senior Rabbinic Coordinator and Vice President of Communications and Marketing at OU Kosher. “As with all other kashrut webcasts, it will be archived so that it can be referred to again and again.”
This year, the OU poskim will focus on questions and answers relating to selling chametz, buying chametz after Pesach, and the proper observance of the seder and interpretation of the haggadah.
Rabbi Safran points out that the Rabbis Belsky and Schachter webcasts are part of OU Kosher’s continuing and ever-growing educational outreach to the community, which includes:
• “OU Kosher Coming to Schools and Communities” program;
• The highly informative and entertaining Kosher Tidbits The link for Kosher Tidbits is (http://www.oukosher.org/index.php/learn/koshertidbits) postings on OU Radio, which most recently include “Getting Schooled about Kosher Fish, with Rabbi Chaim Goldberg”; “The Turkey: Kashrut with All the Stuffings, with Rabbi Chaim Loike”; “Radishes and Onions: Proceed with Caution, with Rabbi Hershel Schachter; and
• the OU Kosher educational DVDs. The next OU Kosher DVD, to be released after Passover, will be “What’s Wrong With this Chicken?”
Prior to the program, email your questions to Rabbi Safran at . During the webcast, email them to Rabbi Eliyahu W. Ferrell at .
Rabbi Safran, Rabbi Eli Gersten, who records the responses, Rabbi Belsky, and Rabbi Schachter during the most recent OU Kosher webcast.
OU Kosher: Consumer News • (0) Comments •
Tuesday, February 23, 2010
Yoshon
Today one sees the proliferation of the word “Yashan” in association with many kosher baked goods. What does Yashan mean? How does it compare to “Chadash”? Is Yashan a kosher requirement? Did my grandparents also eat products that were Yashan?
The Torah Requirement
The requirement to eat Yoshon is of biblical origin. The Torah commands that upon our arrival in the land of Israel we are to bring a special bundled oat offering (Korbon Omer) on the second day of Pesach. Until this offering is brought the new crop (Chadash) of the five grains (wheat, barley, oats, spelt & rye) may not be consumed. Only once the Korban Omer if sacrificed or in its absence, the day of the Korban has passed, is the new crop no longer new (Yoshon) and permissible to consume.
Yoshon in the Diaspora
While all agree that the laws of chadash still apply for the grains grown in Israel, there is much discussion whether one may eat chadash from the Diaspora. Historically, it was very difficult for European Jewry to avoid eating chadash wheat. Although the Vilna Gaon wrote very strongly against being lenient even in chutz l’aretz, the minhag among Ashkenazi Jews has certainly been to be lenient.
There are three basic approaches taken by the commentators on Shulchan Aruch explaining why one may be lenient today:
1) The Rama considers that in general when purchasing a product that contains wheat (without knowing its origin), one is faced with a double doubt (sfek sfeika). One does not know if the grains that were used were from this year’s crop or from last year’s crop, and even if it was from this year’s crop, perhaps the grain was planted before the Omer. Because of the existence of this double doubt, one may eat the product.
2) The Poskim exclude the diaspora from the Chadash prohibition because: a) land belonging to non-Jews is exempt from the rules of chadash, b) although chutz la’aretz is included in the prohibition of chadash, lands that are very far from Eretz Israel are exempt. Europe and certainly America are considered to be distant lands and are thereby exempt from the prohibition of chadash, or c) the Mishna records a dispute as to whether chadash applies outside of Israel, the Gemara does not state explicitly which opinion to follow. The Taz explains that the Gemara intentionally left the matter unresolved so that if future generations find themselves in lands where there is great difficulty in avoiding chadash, one can be lenient.
3) Some people follow a third approach which is in essence a compromise position. They are stringent when it comes to consuming products which might infringe on a torah prohibition of chadash, but they are lenient regarding products for which the violation would be at most Rabbinic. An example of this would be those who would only eat yoshon bread, since it is made primarily with spring wheat, which might be chadash, but would eat any pretzels since they are made primarily from winter wheat which is yoshon. Although pretzels contain some spring wheat, nonetheless the Torah prohibition is removed due to the rules of bitul (nullification).
The OU and Yoshon
The OU does not enforce a Yashan status of products under its supervision in Chutz L’Aretz, basing itself on the prevalent custom as explained above. Nonetheless, the OU does assist, wherever possible, those who wish to avoid Chadash. The OU works with various flour mills that we certify to monitor Yoshon product in a limited basis.
Yoshon monitoring starts at the harvest. The OU monitors the earliest harvest of spring wheat and works with OU certified flour mills to verify which production lots of flour are produced using wheat from the previous year’s crop.
Using Yoshon flour can sometimes provide ancillary kashruth challenges. Although domestic flour undergoes a series of procedures that eliminate most concerns of infestation, when milled flour is stored for long periods of time in less than ideal conditions (unsealed, warm, moist) infestation is a very real concern.
The OU is often called-upon to comment on various OU certified products. Where feasible, we will provide a cut-off on production dates before which the consumer can safely know that the product is in fact Yoshon.
Why Yoshon?
Sefer HaChinuch explains that just as one may not partake from a food until a beracha is recited, so too we must wait to eat from the new crop of grains until the korban Omer is brought, to show that we recognize that Hashem is the source of all of our sustenance. May we merit a heightened awareness of our Provider through the bringing of the korban Omer and the proper fulfillment of all the laws of yoshon, speedily in our days.
Consumer Kosher • Behind the Scenes (Theoretical Kashruth) • (0) Comments •
Thursday, February 04, 2010
Dairy Industry Training Webinar
On Friday October 16th the OU presented the first of a two-part webinar (Internet seminar) on dairy hashgacha. The second session took place one week later on Friday, October 23. Rabbi Yaakov Mendelson, Senior Dairy RC, moderated the sessions and presented e-mail questions sent in advance and on-the-spot by RFRs; Rabbi Avrohom Gordimer and Rabbi Avrohom Juravel responded verbally and live to the questions.
RFRs were encouraged to e-mail questions about any and all topics relating to dairy kashrus supervision and policy to .
RFRs were sent a detailed dairy kashrus information packet for use during and after the webinar.
There was very positive feedback from Senior Management and RFRs on the success of this webinar in terms of ongoing RFR education and training. We look forward to more such excellent webinars in other industries as well.
The topics that were covered in the webinar were
1. Fluid milk
2. Powdered milk
3. Fresh cream
4. Whey cream
5. Butter
6. Hard cheese
7. Soft cheese
8. Whey
9. Sour cream
10. Yogurt
11. Ice cream
In the following RFR’s were given guidance concerning each topic as to what Kashrus issues they should be aware of as they do their inspections.
Webinar Dairy Issues
By Rabbi Avrohom Juravel and Rabbi Avrohom Gordimer
Fluid milk.
When going to a fluid milk plant, it is important to ascertain what else is processed there. While fluid milk is intrinsically kosher, it goes through various processes that could have kashrus problems. These include, but are not limited to: separators, pasteurizers, and storage tanks. Chocolate milk, egg nog, and even chicken soup have been found to be processed on the same equipment as fluid milk. Due diligence is not only a virtue, it is a requirement. Note: In ultra-high pasteurization (UHT) dairies, which make long shelf-life product in boxes or pouches, the likelihood of shared equipment issues is very great.
Powdered milk.
This product starts off as fluid milk, goes through a separator where the cream (fatty part of milk) is removed. From there it goes through a series of evaporators, mixing/holding tanks, and from there to a spray dryer. It is imperative to keep track what the equipment is used for. It can easily be used to dry other materials besides milk, which may not be kosher.
Fresh cream
Fresh cream (also called “sweet cream”) is taken from the milk by putting the whole milk into a separator, which is really a centrifuge. Cream is lighter than milk, so it floats to the top when put through a centrifuge. The optimum temperature for separating the milk from the cream is about 140F. Therefore, the milk is put through a heat exchanger before it gets separated. An RFR must have a thorough knowledge of the workings of the plant and keep track of what else is going through the heat exchanger that heats the cream. He must also keep track of where and into which tanks the fresh cream is going, and ascertain that the tanks are not used for anything non-kosher.
Whey cream
Whey is a by-product of cheese making. There are plants where both the cheese and the whey are non-kosher. Just like milk has a cream content, whey also has a cream content. (As with milk, whey’s cream is its fat component.) By putting whey through a separator just like milk, you will end up with whey cream. Most factories keep the whey cream and the fresh cream separate. These are two very different commodities with very different values. However, in a plant where the whey is not kosher, one must keep track of where the whey cream is separated, stored, heated, etc. to make sure the kashrus of the fresh cream is not compromised. For this very reason, we do not accept fresh cream from any plant that also deals or produces whey cream, unless it is properly kosher-certified.
Butter
Butter is made by taking cream and churning it. The churning process smashes the fat molecule and inverts it, thus yielding a very smooth, uniform, and almost solid product. The water that does not go along with the butter is called classic buttermilk (not to be confused with cultured buttermilk). Butter can be made both from fresh cream and from whey cream (See Chasam Sofer Yoreh Deah s. 79). Even USDA grade AA butter can contain significant amounts of whey cream. The certification program at a butter plant revolves around checking the cream sources. The cream will be coming in bulk by tanker truck. Each load has paperwork as to where it was picked up and produced. The RFR must meticulously check ALL the cream deliveries. He must also check what other ingredients they add to the butter against the schedule A.
Hard cheese
This product is made by starting with milk (whole, skim, powdered, or combinations of the above), adding cream and/or skim milk when called for. All these are put into a cheese vat, cultures are added, and when the pH changes, rennet is added. The vat is left alone for anywhere from 20 minutes to 3 hours, the cheese is cut, and the whey is drained out. The OU is machmir like the Poskim who say that the cultures and the rennet must be put into the vat by a YID. After the whey is drained out, the cheese is pumped into molds and sometimes it goes into brine. For kosher cheese productions, the brine must be fresh brine, not having been used previously for any non-kosher cheese, and the brine tank must be new and kosher-dedicated or kashered or lined in accordance with OU policy .
Soft cheese
Milk, non-fat dry milk (“NFDM”), whey and cream are put into a vat. Various acid cultures, possibly other acids (such as vinegar) and stabilizers are put in, and in these temperature-controlled vats the mixture is allowed to separate. The whey is drained off, and we are left with soft cheese. The cultures and the temperatures will determine what type of cheese it will become. Since there is no rennet, what is making the cheese here is the acid. Therefore this is known as acid- set cheese. The whey, which is a by-product of this cheese production, is always going to be an acid whey. The RFR must check the schedule A very carefully to see that the cultures match schedule A. He must also be aware that since acid set cheese is very often made at high temperatures, the equipment used in this type of cheese making must be dedicated for kosher use or be kashered before a production.
Whey
Whenever there is cheese production (or casein production), there will be whey. Whey is the uncoagulated part of the milk that is the by-product of cheese production. When the whey is coming from hard cheese, the RFR must check that the temperature of the cheese vat does not reach or exceed 120 F. If the temperature reaches or exceeds that, we have whey cooking with GEVINAS AKUM. He must also see that all the rennet and cultures are kosher. If they are using animal-derived rennet to set the cheese, then the whey is not acceptable to the OU. Usually, the whey comes off the cheese vat after the cheese coagulates. In some instances, the coagulated cheese is washed with hot water in order to get it to expel more whey. This process is known as scalding the cheese. The whey that comes out of this process is not considered kosher.
Mozzarella cheese goes through an additional process called stretching. This is accomplished by immersing the cheese in a very hot bath which will soften it, and then through a mixer/molder which stretches it. The water from the hot bath (“cooker” in industrial terms) is generally between 150 F-175 F. Sometimes, this water is returned to the rest of the whey. When this happens, not only is the whey non-kosher, but the whey cream which comes off the whey will also become non-kosher.
It cannot be emphasized enough that the RFR at a whey plant must be totally familiar with every part of the process, and evaluate whether there are any pieces of machinery (separator, pasteurizer, heat exchangers, evaporators, tanks, etc.) that can become kosher-contaminated along the way. Please remember that we are certifying the whey which is the by-product of non-kosher cheese (GEVINAS AKUM). Total segregation of kosher and non-kosher is imperative.
Sour cream
Cream, milk, cultures, stabilizers, and emulsifiers are standard ingredients in sour cream. Cream, not like its closely-related cousin butter, is a liquid, not a solid. In order to solidify cream, cultures are put in which will change the taste and have some effect on the texture. This is still not enough to solidify it. Starch, stabilizers, and emulsifiers will accomplish this task. The problem we encounter is that a lot of sour cream stabilizers have non-kosher GELATIN in them. This is especially relevant in light sour creams. The less the cream content, the more the gelatin. The stabilizer itself can have high amounts of gelatin, even though the final sour cream product has only a small amount. We will not certify the product even with a minimal amount of gelatin in it.
The gelatin problem rears its ugly head when a plants adds gelatin or stabilizer that contains gelatin to a small amount of cream in a liquefier, creating a “pre-mix” A liquefier is a very-high speed mixer which will mix and blend the gelatin into a small amount of cream, and then send it to the big vat of sour cream mix. This is done with other stabilizers also, even the kosher ones. Oftentimes, the liquefier is heated, rendering it non-kosher because of the large amount of gelatin in the pre-mix. Although the total amount of gelatin in the final product is botel, in the liquefier it is not botul. When the same liquefier is used for a kosher stabilizer, it can be rendered non-kosher because the liquefier was not kashered. Similarly, if the liquefier processed a pre-mix which contained gelatin that was not botel therein, and that pre-mix gets mixed into the rest of the product (which it surely does – that is the whole idea of a pre-mix), the rest of the product will become non-kosher, as we view the entire pre-mix as non-kosher (ChaNaN), and the pasteurization equipment will thus also need to be kashered. It is necessary to verify that a pre-mix which contains gelatin is not made, or that the entire line is kashered if such a pre-mix is made.
Again, unless the RFR understands the complete workings of the plant, he may check the formula of the non-kosher gelatin and decide it is always botul, and he will ignore the fact that the liquefier (and subsequently the pasteurizer) is TRAIF!
Yogurt
Yogurt starts with milk (fresh or NFDM) and cultures. The milk is inoculated with the culture, it is kept in a thermostatically-controlled holding tank, and after many hours, the whole thing turns into yogurt. After we have yogurt, flavors, sweeteners, starch, fruit fillings, and stabilizers are added. The best way to keep the fruit in suspension is by adding a stabilizer called gelatin. An RFR must carefully monitor the stabilizer systems they use and ascertain which products contain gelatin and which do not. He should also be checking all the other ingredients (stabilizers, fruit preparations, flavors, cultures, etc.) and compare them to the labels of the finished products. The same exact issue of pre-mixes with gelatin that was detailed in the case of sour cream applies equally to yogurt plants, where it is quite common. RFR beware!
Ice cream
Cream (fresh cream or whey cream), milk powder, sweeteners, stabilizers, emulsifiers, and flavors make up ice cream. When a product like ice cream freezes, small ice crystals form. This is not what the customer wants to taste. He wants the smooth mouthfeel of a creamy product. We all know that oil and water do not mix very well. In order to get the components of ice cream to mix, stabilizers and emulsifiers are used. When the right ones are used in the right proportions, a smooth creamy product will be the result, even when frozen, and it will not form minute ice crystals in the product. The RFR must be very vigilant in checking the stabilizer systems.
Ice cream comes in many flavors and varieties. Some may be kosher, while some may not be kosher. Rocky road is usually not kosher because of the non-kosher marshmallows it contains. Often, other ice cream varieties contain non-kosher marshmallows and are called by different names (e.g. Heavenly Hash, etc.). While the flavors are usually put into the ice cream mix after the ice cream is made, rework and remelt is an issue that must be very closely monitored.